This week, we shall continue the study of the book of Jeremiah in the
Old Testament.
The division of chapter 31 is based on the assumption that as 31:1 refers to the restoration of “all the families of Israel”, the focus of 31:2-22 appears to be on Samaria, the kingdom of Israel (see K&D, 270)—the ten tribes who were in exile for a longer period, and the focus of 31:23-26 is on Judah.
30:22-31:1—God’s Wrath Has a Purpose
30:22 and 31:1 serve as an “inclusio” to emphasize their restoration to being “God’s People":
(1) What then has God’s wrath to do with such a restoration? (30:23-24)
(2) Why was it hard for the people to understand then? (30:24)
(3) What is God’s ultimate purpose? (31:1)
31:2-6—Restoration of Israel (I)—The basis of restoration
(4) Why would God care to restore those He punishes? (31:3)
(5) Where will the remnant of Israel be found by God and given rest? (31:2)
(6) Apart from joy, dancing and planting of vineyards, what is the significance of the watchmen on the hills of Ephraim calling upon people to the Lord in Zion? (Ephraim represents the Northern Kingdom which used to have their people worship in Dan and Bethel before—see 1 Ki. 12:28-29) (31:6)
31:6-9—Restoration of Israel (II)—Those who will return
(7) From where will the remnant of Israel be returned? (v. 8)
(8) Who will be among those being brought back? What does it serve to portray?
(9) How will they be brought back? (v. 9) Why?
31:10-14—Restoration of Israel (III)—A bountiful restoration
(10) Why does the Lord call upon the nations to proclaim the restoration of Israel? (v. 10)
(11) The restoration is made possible by “ransom” and “redemption”: What ransom has been paid for their restoration? (Heb. 9:15)
(12) How meaningful is this promise of a bountiful restoration to those in exile and to Israel today?
31:15-20—Restoration of Israel (IV)—Weeping no more
(13) While during the destruction of Jerusalem (and other times of tribulation like the Holocaust), no doubt many Jewish women wept for the loss of their children, but the ones mentioned in v. 15 specifically relate to the mothers in Ramah:
a. What is it referring to? (see Matt. 2:18)
b. How does the weeping in Ramah contribute to the comfort of the weeping mothers in Israel? (vv. 16-17)
(14) In this process of restoration, apart from the unfailing love of God (31:3), what part does Ephraim, (i.e. Israel) play as well? (31:18-19)
(15) How does 31:20 reveal the purposes of God’s heart? (see 30:24)
31:21-22—Restoration of Israel (V)—Call to action
(16) The urging of the people to put up road signs signifies that God is ready to bring them back, except that these things take place:
a. They need to do their part: What is it? (vv. 21-22) and
b. God will do His part: What is it? (v. 22—see Note below)
(17) What is the main message to you today and how may you apply it to your life?
Note:
“Older expositors almost unanimously took the verse to predict the virgin birth of the Messiah. Their arguments are (1) The ‘new thing on earth’ would require an event of unprecedented character. (2) the word, ‘create’ implies an act of divine power. (3) the term ‘woman’ demands an individual rather than an entire nation. And (4) the word ‘man’ is properly used of God (Isa. 9:6).” (C.I. Scofield)
本週我們繼續研讀舊約耶利米書。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題
第31章可以分為兩部份，以31:1為主題，是神要復興「以色列各家」：31:2-22是以撒瑪利亞，即以色列北國為中心；31: 23-26則以南國猶大為中心。
30:23–31:1—引言：神的烈怒是有目的的：30:22與31:1的「作神子民」是這小段的中心：
(1) 神的烈怒是否無原無故的？(30:23-24)
(2) 為何他們卻要日後才明白？(30:24)
(3) 為要成就什麼？(31:1)
31:2-6—以色列復興(一)—復興的基礎
(4) 為何神仍顧念祂烈怒所臨的對象？(31:3)
(5) 這些餘民要在那裡蒙恩、得安息？(31:2)
(6) 這裡復興的應許除包括擊鼓、歡樂、跳舞和栽葡萄園外，由以法蓮山呼喚人回到錫安敬拜的重要性何在？(參王上12:28-29，重溫以法蓮，即北國在那地敬拜的)
31:6-9—以色列復興(二)—誰會歸回
(7) 這些回歸的將從那裡回來？(31:8)
(8) 這些回歸的將包括什麼人？是要表明什麼？
(9) 他們是怎樣歸回的？(31:9) 為什麼會這樣？
31:10-14—以色列復興(三)—豐盛的應許
(10) 為何神呼喚列國來傳揚這事？(31:10)
(11) 這復興的途徑是藉著「救贖/ransom」：這贖價是什麼？(希伯來書9:15)
(12) 這裡復興的應許，該對（a）被擄的、和（b）今天的猶太人有什麼意義？
31:15-20—以色列復興(四)—不再哀哭
(13) 在耶路撒冷不久被毀時(這也包括歷史中她多次的被毀和猶太人繼續遭受的屠殺) ，不少猶太的母親為喪失兒女而哀哭；但這裡特別指拉瑪的哭聲：
a. 所指的是那時？那事？(見太2:18)
b. 拉瑪的號哭如何帶來以色列母親的安慰？(31:18-19)
(14) 神那永遠的愛固然是這復興的主因(31:3)，然而以法蓮(即以色列) 也有什麼當作的事？(31:18-19)
(15) 31:20如何顯露神的心？(30:24)
31:21-22—以色列復興(五)—是行動之時
(16) 呼籲他們立路碑似是提醒他們神已準備行事之意：
a. 他們現在當作什麼？(31:21-22)
b. 神將要為他們作什麼？(31:22；參下註)
(17) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
註：“昔日的解經者差不多一致的認為這一節是預言童女生彌賽亞。這是基於（a）這地上的新事一定是前所未有的；（b）這「造」字是意味著神的「創造」；（c）這單數的「女子」是單指一人，非整個民族和（d）「男子」在以賽亞書是指神。” (C.I. Scofield)
“The fierce anger of the Lord will not turn back until He fully accomplishes the purposes of His heart. In days to come you will understand this.” (Jer. 30:24)
Even though the Lord foretells through Jeremiah both His severe judgment of Israel and their restoration in the future, He does not expect Israel to understand. Just like a child being disciplined by his father, at the time of discipline, the Bible says, “No discipline seems pleasant at the time but painful” (Heb. 12:11). He would not have ears to hear that the discipline will produce the fruit of righteousness in him.
Still the Lord bares His soul to tell them that the judgment is necessary in order to achieve “the purposes of His heart” (30:24) and His heart is one of a loving father who holds His son dear, who delights in him and in spite of often speaking against him, He still remembers him and in fact, His heart yearns for him and has great compassion for him in his suffering (31:20).
Unfortunately, as we know, Israel really did not understand His heart, and still does not. However, are we any better than Israel, when we come across hard times or when things do not go our way? Do we not fret and complain? Do we not quickly ask, “Why” or “Why me”? Do we not even decide to do something foolish to hurt ourselves or hurt His heart?
Therefore, we should always remember this promise of God: “In days to come you will understand this” (30:24) and we should also remember that He has loved us “with an everlasting love” (31:3) and His plan is never to harm us, but to prosper us and to give us hope in the future (29:11). This is the heart of God, because He is our Heavenly Father (Matt. 6:9).
「耶和華的烈怒必不轉消，直到他心中所擬定的成就了；末後的日子你們要明白。」(耶30:24)
雖然神清楚的、並多次的藉耶利米預言祂極嚴厲的審判，同時也預言將來要復興他們，祂知道他們是不明白的。是的，正如聖經說，當孩童被父親管教時，是不好受的(來12:11) ，那裡有耳朵去聽這管教要帶來真正的益處呢？
然而父神仍敞開心懷地告訴以色列人，這些審判是必需的，為要成就「祂心中所擬定的」(30:24) ；而且，祂仍看他們為祂的「愛子」、是祂所「喜悅的孩子」；雖然祂常責備，卻「仍深顧念」、甚至「戀慕」、也必要「憐憫」他(31:20) 。
可惜的是，我們知道當時的以色列人絕不領會神的心，至今也是如是。不過，你和我豈不像以色列人一樣嗎？稍遭不幸或不如意的事，我們豈不立刻發怨言、豈不立刻質問神：“為什麼會如此？為何要臨到我？” 甚至有時，我們會刻意作出愚蠢的事，要藉此傷神的心！
所以神這樣的心是值得我們留意的。神說：“末後的日子，你們要明白” (30:24) ；我們也要緊記祂說：“我以永遠的愛，愛你”(31:3) ；並且，“我向你們懷的意念，是賜平安的意念，不是降災禍的意念，要叫你們末後有指望”(29:11) 。這是神對我們剖白的心，因為祂是我們的天父(太6:9) 。
31:23-28 (In prose form)—Promise of Restoration to Judah
(1) When God brings back His people to
Judah, what kind of a picture is depicted in vv. 23-25, especially with the
references to the following?
a. Righteousness and sacredness
b. The living “together” of all peoples, farmers and shepherds in particular
c. The refreshing of the weary and the faint?
(2) 31:26 is a difficult verse, as we do not know exactly know who is speaking:
a. If it is the prophet, what does it mean?
b. If it is the Lord, what does it mean?
(3) The restoration extends to the uniting of Israel and Judah (v. 27)
a. How does the Lord use their horrific experience of suffering to guarantee their restoration?
b. What does “to watch over” mean? (v.28)
31:29-34 (Back in poetic form)—A New Beginning
(4) Obviously, God has always judged people by their own sins. What then is new about their saying and why, i.e. what has changed? (v. 29; see Ezek. 18:2, 25 as well)
(5) Promise of a New Covenant (vv. 31-34)
a. Why is a new covenant needed? (v. 32)
b. How different is the new covenant from the old? (v. 33; see 2 Cor. 3:3)
c. How can the new one be written in their minds and hearts?(v. 34)
d. What is the result of knowing God? (v. 34)
31:35-40—The Certainty of Restoration
(6) What does the Lord use to guarantee the rebuilding of Israel? (vv. 35-36)
(7) What does the Lord use to assure them of their forgiveness? (v. 37)
(8) Given these assurances, how would you look at the future of Israel and world history?
(9) Some of the places mentioned in vv. 38-40 are not known:
a. What idea is intended by vv. 38-39?
b. What is the idea behind v. 40? (The valley of dead bodies is likely the place referred to more than once by Jeremiah as the scene of pagan cult practices, as in 2:23; 7:31; 19:2ff etc.)
(10) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
31:23-28—復興猶大的應許 (散文體材)
(1) 在被擄的歸回猶大地的時候，神描繪的復興畫圖是怎樣的？(31:23-25)
a. 公義和聖山表明是什麼復興？
b. 「一同住在其中」是刻畫著什麼？
c. 為何特別提到疲乏和飽飫？
(2) 31:26原文沒有說明說話的是誰：
a. 如果說話的是耶利米，是什麼意思？
b. 如果說話的是神，又是表明什麼？
(3) 這復興現在包括猶大和以色列家(31:27)
a. 神為何用他們受苦的遭遇作復興的憑據？
b. 「留意」是什麼意思？
31:29-34—新的開始(重回詩歌的體材)
(4) 神當然是按人自己的惡來定人的罪：復興時，他們要不再說什麼諺語？是什麼引至這改變？(31:29; 參結18:2, 25)
(5) 應許另立新約(31:31-34)
a. 為何需要另立新約？(31:32)
b. 新約與前約有何分別？(31:33; 亦參林後3:3)
c. 律法如何在新約中寫在人的心上？(31:34)
d. 認識神帶來什麼後果？(31:34)
31:35-40—復興的確實
(6) 神以什麼作復興以色列的保證？(31:35-36)
(7) 神以什麼作赦免他們的保證？(31:37)
(8) 既有這些保證，你該怎樣看以色列和世界歷史的將來？
(9) 31:38-40提到一些地方是今日我們不可以確定的：
a. 31:38-39要表明什麼？
b. 31:40又要表明什麼？(註：拋屍的全谷應指耶利米常常提到用作拜外邦偶像的那谷。參2:23; 7:31; 19:2ff 等。)
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“ ‘The days are coming,’ declares the Lord, ‘when I will make a new covenant with the people of Israel and with the people of Judah'.” (Jer. 31:31)
In His detailed promise for restoration not only of Judah, but also of Israel, the Lord points out that the basis of this restoration rests in the making of a “New Covenant” with them.
The logical questions are these:
- What happened to the Old Covenant?
- Why would the New Covenant work?
The answer is given in 31:32-34 in that the Old One that God established with their ancestors when He “took them by the hand to lead them out of Egypt” (31:32) has been broken by them, obviously through their worship of idols and other deeds of wickedness. And, as the Apostle Paul points out, the Old Covenant was written on “tablets of stone” (2 Cor. 3:3) that can only make known our sin (Rom. 7:7), but is incapable of changing our hearts and minds. Thus a New Covenant that is written on our minds and hearts is needed.
However, how then can the New Covenant be written in our minds and our hearts? The answer is this: By knowing the Lord (31:34). We understand that the word “know” in Scriptures points to experiential knowledge, and not just objective knowledge (e.g. Genesis 4:1). Therefore to know God is to establish a personal relationship with Him, and that is made possible by receiving Jesus Christ who has established this new Covenant in His blood (1 Cor. 11:25) into our hearts as our personal Lord and Savior. As a result, not only are our sins forgiven (31:34), but we will become children of God (Jn. 1:12) and will even inherit Everlasting life (Jn. 3:16).
「耶和華說：日子將到，我要與以色列家和猶大家另立新約。」(耶31:31)
在詳細的講述祂對猶大和以色列復興的應許時，神指出祂要與他們另立新約。當然，我們會問：“舊的約不行嗎？那麼，新的約又為何會不同？”
神就回答說，那舊的約，就是祂“拉著他們祖宗的手，領他們出埃及地的時候，與他們所立的約(31:32)” ，已被他們「背約」了。這當然是指他們轉離耶和華去拜偶像和不遵守誡命的罪。使徒保羅指出為什麼這舊約不行，因為是「寫在石版上」的(林後3:3) ，而這些誡命也只能叫人知罪(羅7:7) ，而不能改變人心。故此，需要另立新約，是「寫在他們心上」的(31:33) 。
不過，這新約如何能寫在人的心上呢？答案是：藉著認識神(31:34) 。我們知道在聖經中，“認識” 這字，並不單指頭腦、理性的認識，更是經歷性的認識(創世記4:1) 。故此，認識神就是與神建立關係了；就是藉著相信神的兒子耶穌基督，祂用祂的寶血與我們建立了新約(林前11:25) ，使我們藉著接受祂進入心中，作為我們個人的主和救主。這樣，我們不但罪得赦免(31:34) ，更要成為神的兒女(約1:12) ，並得永生(約3:16) 。
This is considered the second part of the “Book of Consolation”. It is mainly written in prose form and centers on the purchase of a field by Jeremiah at the time when Jerusalem was under siege (see Note below).
32:1-16—The Purchase of Land
(1) What was the reason given for Jeremiah’s arrest? (vv. 3-5)
(2) What’s wrong with Jeremiah’s prophecy as far as the king was concerned? (see 2 Chr. 36:12-13 as well)
(3) Why would Jeremiah’s uncle want to sell his land? (v. 6)
a. Why would he want to sell at a time of siege?
b. Who in his right mind would buy land at a time like this?
(4) Why did Jeremiah oblige? (v. 8)
a. What was the reason for putting the purchase documents in a clay jar?
b. What is the message behind it? (v. 15)
32:17-25—The Prayer of Jeremiah: As much as he submitted to the word of the Lord, the prayer that followed shows his struggle in making such a decision. Consider what yet followed:
(5) Jeremiah opened his prayer with adoration and praise (vv. 17-19)
a. How did he acknowledge who God is and His majestic power?
b. How did he acknowledge the ways and purposes of God’s actions?
(6) Not only did Jeremiah acknowledge God’s power and His ways in general, but he also recounted what God had done for Israel (vv. 20-22):
a. What has the Exodus experience meant to the world? (see Jos. 2:9-11)
b. What has the Exodus experience meant to Israel?
(7) The present demise of Judah (32:23-25)
a. How did Israel reciprocate the majestic power and love of the Lord for them? (v. 23)
b. What is the result of their disobedience and their present demise? (vv. 23-25)
(8) How did v. 25 show that Jeremiah was struggling with God’s command to buy the field? The K&D translation based on the original Hebrew is “and yet Thou sayst to me” (K&D, 292).
(9) Since he did have doubts about this decision, why then would he buy the field?
(10) What is the main message to you today and how may you apply it to your life?
Note:
“The siege had begun in the ninth year of Zedekiah (39:1; 52:4) and was afterward raised for a short time, in consequence of the approach of an auxiliary corps of Egyptians, but as soon as these had been defeated, it was resumed (37:5, 11) … Not till during the temporary raising of siege, when he (Jeremiah) wanted to go out of the city to the land of Benjamin, was he seized and thrown into a dungeon, on the pretence that he intended to go over to the Chaldeans. There he remained many days till King Zedekiah … ordered him (37:11-24) to be taken into the court of the prison house … where he remained in confinement till the city was taken (38:13, 28; 39:14).”
(K&D, 288)
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這是「安慰之書」的第二部份，主要是以散文寫成；主要是與耶利米在城被圍困時買地的事有關(參下註) ：
32:1-16—購買田地
(1) 耶利米被困宮中監獄的原因是什麼？(32:3-5)
(2) 對王來說，耶利米說的預言有何不對之處？（亦參代下36:12-13）
(3) 為何耶利米的叔叔突然要賣地？(32:7)
a. 你認為與城被困有關嗎？
b. 誰會在此時勢買田地？
(4) 為何耶利米竟願意？(32:8)
a. 為何要把買地的文件存放在瓦器(jar) 內？
b. 這舉動背後的信息是什麼？(32:15)
32:17-25—耶利米的禱告：雖然他順服神的話購地，但他的禱告顯示他心中的掙扎
(5) 耶利米以敬拜讚美為始(32:17-19)
a. 他如何論到神是誰和祂的大能？
b. 他如何論到神作事的道路和目的？
(6) 耶利米在論到神的大能和道路之餘，更引伸到以色列的經歷上(32:20-22)
a. 出埃及的事蹟，對列國起了什麼作用？(見書2:9-11)
b. 出埃及的事蹟帶給以色列什麼福氣？
(7) 猶大現遭災禍（32:23-25）
a. 以色列如何回報神的大能與慈愛？(32:23)
b. 他們的叛逆帶來現今什麼災害？(32:23-25)
(8) 耶利米在32:25所說的話是什麼意思？(註：K&D指出，希伯利原文是以「但是」開始第25節的)
(9) 他既有疑惑之處，為何卻肯買地？(32:8)
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
註：“(耶路撒冷)城是在西底家第九年開始被圍困的(39:1; 52:4) ，及後得短暫的解困，是因埃及軍的干預。但巴比倫在處理了這干預後，再把城重新圍困(37:5, 11)…… 就在這短暫的解困時，因他（耶利米）欲出城外到便雅憫地，被冤枉向敵人投誠而被下牢獄，直到西底家王……命令把他轉囚宮中護衛院的監獄內……他在那裡被囚直到城失陷為止(38:13, 28; 39:14)” (K&D 288) 。
“And though the city will be given into the hands of the Babylonians, you, Sovereign LORD, say to me, ‘Buy the field with silver and have the transaction witnessed'.” (Jer. 32:25)
As I was brought up as a young Christian, I often heard sermons that praised the faith of the saints in the Scriptures. That made me feel like a loser every time I saw myself struggle over instant obedience to the Word of God or the prompting of the Spirit. Seldom had I heard sermons that depict the struggles of the saints as a normal human being. Maybe it was not the preacher's fault; maybe it was my own fault in not realizing that even for the saints in the Bible, they also often struggled in their faith, especially in the face of illogical or unreasonable commands by the Lord. Jeremiah’s struggle over the command to purchase the piece of land from his uncle is a case in point.
We are not told why his uncle, all of a sudden, felt the need to sell his land of inheritance, especially at the time when the city of Jerusalem was under siege by the Babylonians. Maybe, the siege had begun to lead to famine and his uncle had to sell the land in order to survive. In any case, under the Leviticus Law (Lev. 25:25), Jeremiah was obliged to buy it. Still he struggled with the decision; but since the word of the Lord came to him foretelling such an event, he knew it was of the Lord and obeyed accordingly.
However, it does not mean that he did not have doubt about not only his decision, but also why God would make him do it at a time like this, because once the Babylonians came in and destroyed the city which was guaranteed to happen according to the word of the Lord, all properties in Judah would lose value and basically be worthless! (2 Ki. 25:12)
Through the prayer of Jeremiah, we can learn a valuable lesson on how we might overcome our doubts and submit to the will of God.
Jeremiah did not open his
prayer by
confronting God right away with why He would ask him to buy the land at
such a time, but he opened his prayer, like most of the Psalmists did in
the
Psalter in this way:
- Adoring God for Who He is—the Maker of the heavens and the earth, the Lord Almighty (32:17-18);
- Praising God for His ways and purposes—who shows love to thousands (who belong to Him) and brings punishment on the wicked (32:18-19);
- Remembering the signs and wonders He performed for His people, delivering them from their slavery in Egypt and bringing them into the land they now possessed.
As much as he ended his prayer still with the question of why God would command him to buy the land, his question is not so much a challenge in disobedience, but a question that follows submission, because he had reminded himself that God is the Almighty God and there is nothing too hard for Him (32:17) and that He always acts with purposes marked by His righteousness and love.
Therefore such a question which is marked by praise and followed by submission will not displease the Lord, but would certainly receive an answer from the Lord (32:26ff).
「主耶和華啊，你對我說：要用銀子為自己買那塊地，又請見證人。其實這城已交在迦勒底人的手中了。」(耶32:25)
當我信主之後，有一段相當長的時間，在教會所聽到的道，似乎都是表揚聖 經中得勝的人物。他們的信心好像如此穩固，必不跌倒一樣，叫我在為順服神的掙扎之中，常感到自己是敗多勝少的，非常的氣餒。可能是我自己不懂得怎樣聽道 吧。我要在作了信徒十多年後，才發覺聖經中的人物，大部份都像我一樣，屬靈生命是充滿掙扎的，有勝利的時刻，更有掙扎的時刻。耶利米為要買叔叔的地這決定 而掙扎是一個典型的例子。
我們不曉得為何他的叔叔突然在這國難的時候，耶路撒冷將要失陷時，要求耶利米來買他的地。或許，城被圍困已久，他要賣地求糧吧。不過，按著利未記的律例(利25:25) ，耶利米是有責任去買的。然而，他仍有所掙扎，不過是因「知道是耶和華的話」(32:8) ，他便順服的買了叔叔的地。
但這不是說，他的掙扎就成過去。他仍懷疑為何在巴比倫必攻陷耶路撒冷的情況下，神要他買地。就是城未被攻陷，地價已大降；一到失陷時，就會變得完全沒有價值了！
但奇怪的是，耶利米雖然心中是這樣想，當他來到神面前禱告時，他定意的以讚美和敬拜為始，就像詩篇的詩人一樣。這是我們當學效的榜樣。耶利米先：
- 以神是誰作為敬拜之始—祂是萬軍的耶和華、創天造地的神(32:17-18) ；
- 也讚美神的作為與目的—祂施慈愛與千萬，卻報應犯罪的(32:18-19) ；
- 更數算神在祂子民身上所顯的神蹟奇事：領他們出埃及，到所應許之流奶與蜜之地。
雖然他心中的結未得釋放，藉著思想到神是全能的神、在祂沒有難成的事，更提醒自己神行事是有目的的，是按慈愛與公義作事的；他就不再把買地的問題以質問、不服氣的姿態來禱告，乃是以順服的心來放在到神的面前，等候祂的回答。
當然，這個不但帶著順服的心態，更是以讚美敬拜為始的禱告，一定是神悅納的、一定會得到神的回答的(32:26ff) 。
This is God’s reply to Jeremiah’s prayer concerning the purchase of his uncle’s land:
32:26-27—Preface to God’s Answer
(1) How does the Lord preface His answer? (v. 27) Didn’t Jeremiah say the same in his prayer already? (v. 17)
32:28-35—The Affirmation of Destruction
(2) What will happen when the city is captured by Nebuchadnezzar? (v. 29)
(3) Why? (v. 29)
(4) Can you count how many times the word “anger” is mentioned by the Lord?
a. What is the reason for the first anger? (v. 29)
b. What is the reason for His 2nd anger? (v. 30)
c. What is the result for arousing His anger? (v. 31)
d. Who were the ones that have provoked Him to anger and what have they done? (vv. 32-35)
32:36-41—And Yet
(5) What does God promise after their captivity? (v. 37)
(6) The Lord had previously declared that Israel would be His people and He their God (Leviticus 26:12). How different will this be upon their return from captivity in the following aspects?
a. Their fear of Him (v. 39)
b. Their children (v. 39)
c. God’s attitude towards them (vv. 40-41)d. Ensuring that they will not turn away (v. 40)
e. Permanency of dwelling (v. 41)
(7) How does God frame (or call) this promise? (v. 40)
32:42-44—Answer to the Question of Land Purchase
(8) In promising: As great as the calamity has been, so great the prosperity will be (v. 42):
a. What will the land be like at the destruction by Babylon? (v. 43)
b. What is God’s promise concerning the land in the future? (v. 44)
(9) What then is God’s answer to Jeremiah? (The land that he bought from his uncle in Anathoth is in the territory of Benjamin.)
(10) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這段是神對耶利米禱告的回答：
32:26-27—回答的引言
(1) 為何在回答前，神說出32:27的話？耶利米豈不是在禱告中已這樣的承認嗎？(32:17)
32:28-35—重新肯定猶大的審判
(2) 城被攻陷時，將會是怎樣的？(32:29)
(3) 為什麼？(32:29)
(4) 請數算這小段一共提到惹神發怒多少次：
a. 31:29提到是什麼惹神發怒的？
b. 31:30又是什麼？
c. 惹祂發怒帶來什麼後果？(32:31)
d. 是那些人惹神發怒的？他們作了什麼？(32:32-35)
32:36-41—雖然如此
(5) 神應許在被擄後要怎樣做？(32:37)
(6) 神早已宣稱要作他們的神、他們要作祂的子民(利26:12) ；這次的應許與前有什麼分別？特別是：
a. 對祂的敬畏？(32:39)
b. 子孫的將來？(32:39)
c. 他們的心？(32:40)
d. 他們居住之處？(32:41)
(7) 神如何稱這（新）約？
32:42-44—對買地的回答
(8) 在應許福樂之時
a. 神如何先論到那地交付迦勒底人手中的景況？(32:43)
b. 將來會怎樣？(32:43-44)
(9) 神對耶利米的答覆實質是什麼？(註：耶利米所購之地是在便雅憫)
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“'Fields will be bought for silver, and deeds will be signed, sealed and witnessed in the territory of Benjamin, in the villages around Jerusalem, in the towns of Judah and in the towns of the hill country, of the western foothills and of the Negev, because I will restore their fortunes', declares the LORD.” (Jer. 32:44)
It appears that Jeremiah did have some hesitation in purchasing the land of his uncle. While he was the nearest relative, should he decline to purchase it, I believe there would be others next in line (in terms of relations) to purchase the land. If such was not the case, he would not even have room for hesitation.
His hesitation obviously had to do with the fact that under a siege, the land within Judah would not have much worth, not to mention that he knew for sure that the land would be seized and be completely destroyed by the Babylonians. That meant that whatever he purchased, at however low a price, would be worthless.
His hesitation was met with a lengthy answer from the Lord, which in essence, on the one hand, affirmed the destruction of the land by Nebuchadnezzar, but on the other hand assured the return of the captives and prosperity to the land. It would be to the point that “Fields will be bought for silver” again, and that would include the territory of Benjamin where the piece of land purchased by Jeremiah was situated (32:44).
However, the reality is that, all these things would not happen for at least another 70 years. By then, Jeremiah would have passed away, and as we learn from the books of Ezra and Nehemiah, the land of Judah would remain very sparsely populated and subjected to poverty still for many years to come. In other words, Jeremiah would not be able to recover his investment, not only in his life time, but also in the many years that followed for his descendants.
However, the fact that he purchased this property did serve as a powerful message to the people: It backed up this prophecy of return by the Lord and God’s unwavering commitment to restore Israel. It was, after all, a small price to pay for the sake of ministry.
「在便雅憫地、耶路撒冷四圍的各處、猶大的城邑、山地的城邑、高原的城邑，並南地的城邑，人必用銀子買田地，在契上畫押，將契封緘，請出見證人，因為我必使被擄的人歸回。這是耶和華說的。」(耶32:44)
昨天我們思想到耶利米為購買叔叔的田地而有所掙扎。我相信雖然他是所謂至親，可能仍有權拒絕的，否則他就不用掙扎了，而且價錢不過是七安士銀子，怎樣算也不可能是太多錢。如果他不肯買，相信會有其他親屬有責任補上的。
從實際的層面來看，在國難之際，城被圍困，土地的價錢自然大跌；一旦城失陷，土地的價值就根本會全失的。意思是說，就算是用低價購買到，到時的價值會等於零的。
現在，他那帶掙扎的禱告得到神冗長的回答；其總意一方面確定城被尼布甲尼撒攻陷的必然；另一方面卻也肯定被擄者歸回、那地重得復興的應許。到一個地步，「人必用銀子買賣田地」，而這些田地肯定包括便雅憫在內(32:44) ，意思是包括耶利米剛購買之地在內。
但我們要知道，這歸回的事實是要再等七十年才發生的；到時耶利米已作古。再者，從以斯拉記和尼希米記的記載，猶大的地土在回歸後差不多一百年後，仍是貧瘠的。換句話說，耶利米不但在有生之年不能歸本，就是他的後裔也多年不能得到這塊地的好處。
從神國度來看，他此時的購地卻很有力的成為神必復興以色列的應許之支持。看來，為神國度的原故、為事奉的原故，這代價是值得的。
While Jeremiah was still held in the courtyard of the guard, after his first prayer was answered, the Lord spoke again, re-iterating His promise of restoration of Israel:
33:1-4—The Invitation to Call
(1) Why does the Lord encourage Jeremiah to call to Him?
(2) What great and unsearchable things is He talking about?
(3) In this invitation to call, how does the Lord address Himself? Why?
(4) What has happened at the time when the city was under siege?
(5) Would such an invitation be extended to us? Why or why not?
33:5-9—The Reiteration of Promise of Restoration (I)—This promise is made against the backdrop of dead bodies filling the city, and yet the Lord these promises:
a. Health and healing (v. 6)
b. Abundant peace and security (v. 6)
c. Rebuilding upon return from captivity (v. 7)
d. Cleansing and forgiveness of sins (v. 8)
e. The bringing of renown, joy, peace and honor to the Lord by the city (v. 9)
f. Nations will be in awe and tremble at the above (v. 10)
(6) How would the survivors or captives feel at the sight of a city filled with dead bodies?
(7) What would such a message mean to them (should they recall or read it again)?
(8) Which of the above promises in the restoration should mean the most to them?
(9) How does this promise reveal the heart of God for His people?
33:10-13—The Reiteration of Promise of Restoration (II)—This promise is made against the backdrop of a desolate city, void of people and animals!
(10) How would the survivors or captives feel at the sight of a city void of people and animals?
(11) What would such a message of joy and gladness mean to them?
(12) How does this promise reveal the heart of God for His people?
(13) What would such a message of pastures re-inhabited by shepherds and flocks mean to them?
(14) How does this promise reveal the heart of God for His people?
(15) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在耶利米的禱告蒙神回答後，他仍被囚在護衛兵院內時，神再向他說話，重申復興以色列的應許：
33:1-4—鼓勵祈求
(1) 為何神要鼓勵耶利米向祂求？
(2) 祂所說「又大又難的事」是指什麼？
(3) 在鼓勵耶利米向祂祈求之先，神怎樣論到自己？為什麼？
(4) 此時城被圍困到什麼地步？(33:4)
(5) 神是否同樣鼓勵我們向祂祈求？為什麼？
33:5-9—重申復興的應許（一）—卻先指出會屍橫遍城，然後應許：
a. 痊癒、安舒(33:6)
b. 豐盛平安與誠實[或譯保障](33:6)
c. 重得建立(33:7)
d. 罪得除淨與赦免(33:8)
e. 使神得頌讚、榮耀(33:9)
f. 萬國見而生懼(33:10)
(6) 在城陷後，生還者見屍橫遍地會有什麼感受？
(7) 這重申的應許對他們會有助嗎？
(8) 以上眾多的應許，你認為那樣會最受用？
(9) 這些應許如何顯露神的心？
33:10-13—重申復興的應許（二）—卻先指出城變成荒涼、無人無畜：
(10) 在城陷後，生還者見全然荒涼的地，會有什麼感受？
(11) 這歡喜快樂的信息對他們會有助嗎？
(12) 這些應許如何顯露神對祂子民的心？
(13) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Call to me and I will answer you and tell you great and unsearchable things you do not know.” (Jer. 33:3)
Commentators have wrestled much with the reason for the Lord to invite Jeremiah to call to Him and also that it seems “strange that, though in the opening part the prophet is promised a revelation of greater, unknown things, for which he is to call on God, yet the succeeding announcement contains scarcely anything remarkable or peculiar” (Hengstenberg).
Because chapter 33 is clearly connected to
the previous chapter by the reference to the fact that “Jeremiah was still
confined in the courtyard of the guard” (33:1), it is obvious that
“‘Call unto me,’ etc. is occasioned by the prayer of the prophet, 32:16-25. To this prayer the prophet had received an answer, 32:36-44; but he is here admonished to approach the Lord more frequently with such a request. The God who has the power to execute as well as make decrees is quite prepared to given [sic] him an insight into His great thoughts regarding the future; and of this a proof is at once again” (K&D, 296).
Since this invitation is connected to his
previous prayer and since Jeremiah was still in prison, it is not far-fetched
to imagine that the prophet’s mood was quite subdued for these reasons:
- The city was under siege and would be totally destroyed in an instant.
- The King was determined to ignore his message, and total destruction and death of many seemed not only unavoidable but imminent.
As a prophet who deeply loved his people, whatever future promises that God has spoken through him could not have meant too much at this time. Not that he did not believe in the oracles of the Lord, but the present was just too much to bear and behold.
I believe,
it was this struggle of Jeremiah that the Lord deeply cared about, and if you
read the content of this part of God’s oracle, it was meant primarily for the
prophet only and secondarily to the people. Thus what was revealed to him, was nothing short of “great and
unsearchable". Consider the following:
- Against the backdrop of a city filled with slain, dead bodies is the promise of health, healing, peace and security. More than that, beyond these external blessings is the promise of spiritual restoration with the cleansing and forgiveness of sin. But the greatest and unsearchable part of this promise is that God Himself will be honored and praised, and that all nations on earth will be in awe and even tremble at the sight of the restoration of Israel (33:9).
- Against the backdrop of a desolate city void of people and animals is the promise not only of sounds of joy and gladness, but voices of worship, the singing of Psalm 136 in the temple of Lord. But more than that the fulfillment of all these promises, as pointed out in v. 15 (to be studied in tomorrow’s devotion), all is based on the Righteous Sprout of David, the Lord our Righteous Savior. While we now understand Who He is—none other than the Only Begotten Son of God who became a man and died as the atoning sacrifice for Israel and all humankind, if Jeremiah knew and understood it at the time, would it not be the greatest and most unsearchable thing to him that would only make him bow in worship?!
「你求告我，我就應允你，並將你所不知道、又大又難的事指示你。」(耶33:3)
不少解經家對神鼓勵耶利米向祂祈禱的原因感到大惑不解。像其中一位就這樣說：“真奇怪，雖然在（神的回答的）首部份，答應先知如果向祂求，會向他啟示又大又難的事。結果繼後所宣告的不顯得有什麼奇特” (Hengstenberg) 。
第33章明顯是與前一章有關連的，因為這裡清楚的論到「耶利米還囚在護衛兵的院內」(33:1) ；故此，“這裡的「你求告我」是與上文先知的禱告有關的(32:16-25) 。他的禱告已得到神的回覆(32:36-44) ，但卻鼓勵他不要停止，要繼續向祂祈求。那位有能力發命和行出來的神，是甚願意向他顯示祂對將來偉大的意念，而且在此立即的顯示出來。”(K&D, 296)
既然這叫他祈求的鼓勵是與他先前的禱告有關，讓我們想想耶利米當時的景況與心情：
- 耶路撒冷正被圍困，更不久要被攻陷；
- 西底家王又堅決的不聽從他的勸導；民眾的死亡不但不能幸免，更是要速至。
作為深愛子民的先知，神就多次保證將來會如何大大的復興，但對當前的景況卻實在沒有多大的幫助。不是他不相信神會應驗藉他所說的預言，而是目前悲慘的前景實在很難擔當。
我相信神是非常了解先知的心情，祂也是非常的關心；故此，你若留意這段的默示，你會察覺到，這信息主要是向先知說的。而這裡向他顯示的，的確是「又大又難/great and unsearchable的事」。因為：
- 在屍橫遍地之際，神竟應許醫治與平安。不但如此，在這些表面的祝福外，更有靈裡更新的應許，以至罪得除淨與赦免。但更大更難之處，是在乎神自己會得頌讚與榮耀，萬國因聽見這些而生懼怕和戰兢(33:9) ；
- 在城變成荒涼之際，無人也無畜，神應許給予不但歡喜快樂的聲音，更是唱出詩篇136篇在神殿中敬拜的歌聲；
- 這些應許的實現，全因為（明天會思想的）大衛公義的苗裔(33:15) —那公義的救主。我們今天固然知道祂是誰—就是神的獨生子、降世成人、死在十字架作以色列並全人類贖罪祭的主耶穌基督。如果耶利米當時是明白這救恩大計的話，這豈不正是又大(greatest) 又難(unsearchable) 的事嗎！他豈能不立時俯伏敬拜嗎！
The Basis of the “great and unsearchable things” concerning the promise of restoration of Israel is being foretold:
(1) According to vv. 14-16
a. What is the basis of the fulfillment of the good promise God made to the people of Israel and Judah?
b. From whose line would this Branch come from?
c. What is He called?
d. How does our Lord Jesus Christ fit these descriptions? (See Matt. 1:1; 1 Pet. 3:18)
(2) According to vv. 17-18, what can you conclude?
a. What two roles would this Righteous Savior assume?
b. We know that the Lord Jesus is the King of Kings, but in what ways is He also our priest? (see Heb. 7:20ff; 10:12)
(3) According to v. 22:
a. What promise is made concerning the descendants of David and Levites?
b. How is it fulfilled in us today? (see 1 Pet. 2:9)
(4) How firm and certain is this new covenant with David and the Levites? (vv. 20-21)
(5) What is the backdrop to His promise not to reject the descendants of Jacob and David? (v. 24)
(6) Whom does the Lord reiterate as the one who will rule over the descendants of Abraham, Isaac and Jacob? (v. 26)
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
「又大又難的事」現在顯明：
(1) 按33:14-16
a. 神恩言成就的關鍵在乎誰的出現？
b. 為何稱祂為「大衛的苗裔」？
c. 祂的名又稱為什麼？
d. 主耶穌基督的出現與以上的預言怎樣的配合？(可參馬太福音1:1；彼得前書3:18)
(2) 按33:17-18
a. 這「大衛的苗裔」會承擔那兩個角色？
b. 我們知道基督耶穌是萬王之王，但祂如何又是大祭司？(參來7:20ff；10:12)
(3) 按33:22
a. 神對大衛和利未人作出什麼應許？
b. 這應許如何已成就在我們身上？(見彼前2:9)
(4) 神對這約作出什麼保證？(33:20-21)
(5) 神知道百姓會怎樣看他們的亡國：祂如何向他們保證祂並沒有棄絕他們？(33:24-26)
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“I will make the descendants of David my servant and the Levites who minister before me as countless as the stars in the sky and as measureless as the sand on the seashore.” (Jer. 33:22)
Yesterday we were considering how some commentators think the revelation by God to Jeremiah in chapter 33 is “scarcely anything remarkable or peculiar”. We have already refuted this view by pointing out that the promise of a Righteous Savior who is a Sprout from David’s line is already unthinkable, because it points to the incarnation of the Only Begotten Son of God who will die as an atoning sacrifice for not just Israel, but all humankind. If this is not something great and unsearchable, what is?!
But the greatness and unsearchability of this revelation does not stop there, because as much as the focus appears to be the restoration of Israel and Judah, this salvation, in fact, this Savior belongs to all peoples. As a result, while v. 22 speaks of the promise that God will “make the descendants of David my servant and the Levites who minister before me as countless as the stars in the sky and as measureless as the sand on the seashore” (33:22), we have seen its fulfillment already in our age and in us. The descendants of David speak to the royal line, while the descendants of Levites refer to the priests who serve before the Lord. The Apostle Peter points out that because of the disobedience and disbelief of Israel, we who have believed have become “a chosen people, a royal priesthood, a holy nation, a people belonging to God” (1 Pet. 2:9).
Yes, the unthinkable has happened. We who once were not a people are now the people of God; once we had not received mercy, but now we have received mercy (1 Pet. 2:10). As a result, even now, “the descendants of David my servant and the Levites who minister before me” are “as countless as the stars in the sky and as measureless as the sand on the seashore” (33:22), to the glory and praise of the Lord!
「天上的萬象不能數算，海邊的塵沙也不能斗量；我必照樣使我僕人大衛的後裔和事奉我的利未人多起來。」(耶33:22)
昨天我們思想到一些解經者以為神在第33章給耶利米的啟示“不顯得有什麼奇特” 。我們已就那大衛公義的苗裔的啟示指出這是神不可思議的作為，祂竟差獨生愛子到世上，為以色列，更為全人類作贖罪的挽回祭。這豈不正是又大(greatest) 又難(unsearchable) 的事！
這又大又難的啟示並沒有停在那裡。正如這公義的苗裔所顯示，神向猶大和以色列所發出復興的預言，其實是為他們，也為全人類預備的救恩的信息。故此，當神在33:22說：“天上的萬象不能數算，海邊的塵沙也不能斗量；我必照樣使我僕人大衛的後裔和事奉我的利未人多起來” ，這句話今天已確實的應驗在我們身上了。
大衛的後裔自然是指有君尊的；利未人當然是指在聖殿中事奉神的，特別是祭司。使徒彼得指出我們信主的人，不但“被建造成為靈宮，作聖潔的祭司” (彼前2:5) ，我們更因以色列的不順從，成為“被揀選的族類、是有君尊的祭司，是聖潔的國度，是屬神的子民” (彼前2:9) 。
是的，這不可思議的預言，已經應驗在我們身上了。我們這些“從前算不得（是）子民（的），現在卻作了神的子民；從前未曾蒙憐恤（的），現在卻蒙了憐恤” (彼前2:10) 。結果是千千萬萬的信徒今天真的成為“大衛的後裔和事奉我的利未人多起來” ，就如“天上的萬象不能數算，海邊的塵沙也不能斗量”(33:22).
願榮耀、頌讚歸給神！
34:1-7—Message to Zedekiah of Imminent Captivity
(1) Based on vv. 1, 6-7, what was the timing of this prophecy to King Zedekiah?
(2) What is the first part of the message in vv. 2-3? What does the Lord expect Zedekiah to do?
(3) What is the second part of the message in vv. 4-5? How would you respond to it if you were Zedekiah?
(4) What do you think Zedekiah’s response to the news was?
34:8-22—Reneging on the Covenant to Free Slaves
The second event took place when the Babylonians temporarily withdrew from Jerusalem upon the news of the approaching Egyptian army under Pharaoh Hophra (in the late spring or early summer of 588 B.C.; 44:30):
(5) Since the “ancestors” did not care to honor the requirement to free Hebrew slaves every 7th year (34:14), according to the stipulation in Deuteronomy 15:12, what might have motivated King Zedekiah to do such a noble act to repent, ordering everyone to enter into a covenant to free their slaves? (vv. 8-10)
(6) What is the provision concerning Hebrew slaves in the Law of Moses? (See Deut. 15:12; and vv. 12-14)
(7) Why had their ancestors not been honoring this law? (v. 14)
(8) Does the king’s motivation have anything to do with the forgoing message of the chapter and the inevitable fall of Jerusalem? (See Note 1 below concerning this covenant ceremony.)
(9) How did the Lord look upon their action? (v. 15)
(10) What might have happened that caused the people to renege on the covenant? (v. 11)
(11) Did it have anything to do with what happened as described in v. 21? (see Note 2 below)
(12) How did the Lord look upon their action now? (v. 16)
(13) Based on the way the Lord is going to judge them (vv. 17-18), which was the sin that invited this form of punishment: Not freeing slaves or their violation of the covenant made in the house that bears the name of the Lord?
(14) As Part of His punishment, what will God do with the army of Babylon that had retreated? (v. 22)
(15) What is the main message to you today and how may you apply it to your life?
Note:
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
34:1-7 —對西底家宣告將要被擄的信息
(1) 按34:1和6-7節，這些對西底家的話是在什麼時候和什麼情況下說的？
(2) 這信息的第一部份是什麼？(34:2-3) 為何神要他預知這事？
(3) 這信息的第二部份是什麼？(34:4-5) 如果你是西底家，你會怎樣回應？
(4) 你以為西底家會怎樣回應這整個信息？
34:8-22 — 悔約、不釋放奴僕
這段事情是發生在巴比倫，因要應付埃及的攻擊而暫時退兵的時間，約是主前588的深春或初夏之時(參44:30)。。
(5) 既然列祖已不聽從摩西律法所定，要在第七年釋放奴僕的律例(34:14)，是什麼突然激起希西家，使他悔改、要眾民立約釋放（希伯來）的奴僕？(34:8-10)
(6) 摩西律法對釋放奴隸有什麼規條？(34:12-14；參申15:12)
(7) 他們的列祖為什麼會公然不理會這律法的吩咐？
(8) 西底家的動機與上文所聽的信息可有關嗎？特別是耶路撒冷失陷已成定局？(參註1)
(9) 神原是怎樣看他們的決定？(34:15)
(10) 是什麼原故使他們悔約？(34:11)
(11) 與34:21所論到的事有關嗎？(參下註2)
(12) 神又怎樣看他們現在的決定？(34:16)
(13) 按神要如何審判他們的方法(34:17-18) ，這審判是針對他們不釋放奴僕，還是因為他們毀了「在稱為神名下的殿」，在祂面前所立的約？
(14) 在這審判中，神要怎樣使用已撤退的巴比倫軍隊？(34:22)
(15) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
註(1) ：立約的儀式：“作為立約的儀式的一部份，那牛犢會被劈開、分成兩半；立約的雙方從其中經過(參創世記15: 10, 17) 。意思似是：立約者藉此發毒誓，若不守約，就會遭到像這牛贖的一樣命運” (NICOT, 613)
註(2) ：考古學家發掘出來的“Lachish Letter III(拉結書信三)記載有猶太人的軍長Coniah ben Elnathan到訪埃及，目的似是要向法老求助。”(NICOT,606)
“Recently you repented and did what is right in my sight: Each of you proclaimed freedom to your own people. You even made a covenant before me in the house that bears my Name.” (Jer. 34:15)
It is surprising and also refreshing to learn that King Zedekiah took the initiative to engage the people, notably the nobles, to enter into a covenant before the house of the Lord to free all their Hebrew slaves. “The Hebrew text spells out the details (that) everyman to send away free his male slave and every man his female slave” (NICOT, 610).
We should not doubt his sincerity, as the Lord took it as a sign of repentance, and commended him for doing the right thing (v. 15). Since it was a sincere act, one has to assume that both the words of warning from Jeremiah (likely the message in the beginning of the chapter) and the fact that he saw no hope of fending off the mighty army of Babylon had caused him to humble himself to repent, hoping that God might relent as He had previously said repeatedly (18:8; 26:3, 13; 26:19).
The question is this: Why did he and the nobles so quickly change their minds?
I am afraid it has to do with the retreat of the Babylonian army mentioned in v. 21. Upon the approach of an Egyptian army under Pharaoh Hophra probably in the late spring or early summer of 588 B.C., the Babylonians had no choice but to temporary lift the siege of Jerusalem and went to meet the Egyptians (see NICOT, 606). That created a false hope on the part of King Zedekiah and his people, thinking that perhaps the Egyptians could come and deliver them and if so, to free these slaves would mean a substantial loss in property. The “Lachish Letter III” (mentioned in our note appended to the reflection questions) serves to prove this point.
I believe the Lord was so enraged not primarily because they did not free their slaves, for their ancestors hadn’t done so anyway (v. 14). He was so enraged because they reneged on the covenant they made right before Him, in His temple (v. 18) and thereby profaned His name (v. 16).
It is a solemn reminder to us of the warning in Ecclesiastes that “When you make a vow to God, do not delay to fulfill it. He has no pleasure in fools; fulfill your vow. It is better not to make a vow than to make one and not fulfill it. Do not let your mouth lead you into sin” (Eccl. 5:4-6a). God takes our vows seriously, especially the one that we make with our spouse before Him.
「如今你們回轉，行我眼中看為正的事，各人向鄰舍宣告自由，並且在稱為我名下的殿中、在我面前立約。」(耶34:15)
讀到西底家王主動與民在神的殿前立約，使各人釋放所有的希伯來奴僕(34:8) ，使我對這猶大王產生佩服之情。我們不應懷疑他是否真心的悔過，因為神就此這樣說：“如今你們回轉，行我眼中看為正的事”(34:15) 。這既是出自真心的，我們可以想到，耶利米對王所發的警告(如這章首部份的信息) 和他自知不敵尼布甲尼撒的大軍，可能驅使他謙卑在神的面前。或許正如神三番四次的說，祂是會因人的悔改而收回審判的成命(18:8; 26:3, 13; 26:19) 。
但我們卻讀到，他們很快就轉意毀了在神面前所立的約。原因是什麼呢？
我相信是與34:21所提到的巴比倫軍隊暫時退兵有關。當法老Hophra在主前588年攻擊巴比倫人時，尼布甲尼撒在沒有選擇之下，暫時把軍隊調離猶大，去處理這攻擊(NICOT, 606) 。這似乎給予西底家和民眾一線生機，以為埃及人可以拯救他們。故此，就後悔把奴僕釋放了，引至財物極大的損失。今天經文默想資料提到的“Lachish Letter III”是這猜測的根據。
不過，我相信神如此的忿怒，不是因他們不釋放奴僕，因為他們的列祖似乎從未遵守過這規條(34:14) 。神如此的忿怒是因為他們毀了在祂面前所立的約(34:18) ，褻瀆了祂的名(34:16) 。
這也對我們是一個很嚴肅的提醒。正如傳道書那裡說：“你向神許願，償還不可遲延，因為祂不喜悅愚昧人，所以你許的願應當償還。你許願不還，不如不許。不可任你的口使肉體犯罪”( 傳5:4-6) 。是的，神看重我們在祂面前所立的約，特別是我們與配偶在祂面前所立的婚約！